Epiphany Matins: Tria sunt munera ("Three are the gifts")

Tria sunt munera ("Three are the gifts") is the 6th Responsory of Mattins of Epiphany in the Sarum Breviary; it is also sung as a Responsory at Vespers.   



This is the text in Latin, with an English translation, from Divinum Officium:

R. Tria sunt munera pretiosa, quae obtulerunt Magi Domino in die ista, et habent in se divina mysteria:
* In auro, ut ostendatur Regis potentia: in thure, Sacerdotem magnum considera: et in myrrha, Dominicam sepulturam.
V. Salutis nostrae auctorem Magi venerati sunt in cunjibulis, et de thesauris suis mysticas ei munerum species obtulerunt.
R. In auro, ut ostendatur Regis potentia: in thure, Sacerodtem magnum considera: et in myrrha, Dominicam sepulturam.

R. There are three precious gifts which the wise men offered unto the Lord on this day, and they speak a mystery of the things of God,
* Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying.
V. The wise men worshipped the Captain of our Salvation, as He lay in the manger, and when they had opened their treasures, they presented unto Him mystic gifts.
R. Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying. 

Here's the score, from the wonderful McMaster University Sarum Chant site:

As you can see from the Latin / English text above, I also found this Responsory used on Epiphany at Divinum Officium - but only in the early, "pre-Trident monastic" listing for Epiphany Mattins and not in any other version.  (It was not, seemingly, used at Vespers in the pre-Trident Breviary, either.)  The Responsory apparently disappeared after Trent, and it would be interesting to compare the various versions to see what happened at that point.  Perhaps some other emphasis became more important at the Feast of the Epiphany; I will see what I can find in that regard.

Here's a video of Juan Esquivel Barahona's (ca.1563 — after 1613) setting of a much shorter section of the text; it's only the first section of the first line, ending with the word "Domino."  The excellent singers are the Ensemble Corund.




I'm interested, too, in the idea of the three "mystic gifts" as symbols, an idea found explicitly stated in the Responsory:  "Gold, to show His kingly power; frankincense, for our Great High Priest; and myrrh, against the Lord's burying."  This, too, is obviously an old idea - one whose lineage I'd like to trace!  Will give a try, and will come back to edit this depending on what I find.

You find this idea expressed in the hymn "We Three Kings," of course, although less explicitly - and  I'd never really understood those words anyway.   Perhaps the song was too familiar - or perhaps nobody ever sang the "myrrh" verse!  Then a few years ago I heard Peter Warlock's Christmas carol, "Bethlehem Down," where it's much more explicit, and I was really struck by the thought.   Here's that one, sung by The Choir of Westminster Cathedral:



The text:

"When He is King we will give Him the King's gifts:
Myrrh for its sweetness, and gold for a crown,
Beautiful robes," said the young girl to Joseph,
Fair with her first-born on Bethlehem Down.

Bethlehem Down is full of the starlight,
Winds for the spices, and stars for the gold,
Mary for sleep, and for lullaby music,
Songs of a shepherd by Bethlehem fold.

When He is King, they will clothe Him in grave-sheets,
Myrrh for embalming, and wood for a crown,
He that lies now in the white arms of Mary,
Sleeping so lightly on Bethlehem Down.

Here He has peace and a short while for dreaming,
Close-huddled oxen to keep him from cold,
Mary for love, and for lullaby music,
Songs of a shepherd by Bethlehem Down.

Here's something pretty interesting that I've never seen before.  It's labeled "Adoration of the Magi. Panel from a Roman sarcophagus, 4th century CE. From the cemetery of St. Agnes in Rome."  (Photo credit: Jastrow.)

Reminds me quite a lot of this later work, labeled 'Basilica of Sant'Apollinare Nuovo in Ravenna, Italy: The Three Wise Men" (named Balthasar, Melchior, and Gaspar). Detail from: "Mary and Child, surrounded by angels", mosaic of a Ravennate italian-byzantine workshop, completed within 526 AD by the so-called "Master of Sant'Apollinare".'  (Photo credit:  Nina-no.)

Blessed Feast of the Epiphany.

The Introit for the Solemnity of Christ the King: Dignus Est Agnus ("Worthy is the Lamb")

Sung here by the Schola of the Vienna Hofburgkapelle:




The text is taken from Revelation 5, vv 12, 1, and 6; the Psalm verse comes from Psalm (71/)72.  Here's the Latin and an English translation:

Dignus est Agnus,
qui occísus est accípere virtútem,
et divinitátem, et sapiéntiam, et fortitúdinem, et honórem. 
Ipsi glória et impérium in saécula saeculórum.   
Ps:  Déus, judícium túum Régida: et justítiam túam Fílio Régis.

The Lamb that was slain
is worthy to receive power
and divinity and wisdom and strength and honour;
to Him be glory and empire for ever and ever. 
Ps:  Give to the King, O God, Thy justice, and to the King's Son Thy judgment.

Here's the chant score:

I'm interested to know where this chant has come from, since Christ the King is a new feast day, instituted in 1925 by Pope Pius XI  in his encyclical Quas primas.   Will investigate a bit and return to post what I find.

Although Anglicans do not officially celebrate the Feast of Christ the King this Sunday (on our Calendar, it's simply "The Last Sunday After Pentecost"), many of us do observe it anyway - and the Collect for the day is a breathtakingly beautiful and Kingly one:

Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

And the readings for today, Year B in the 3-year Calendar, are absolutely wonderful - kingly, too, and spooky and apocalyptic (as befits this time of year): 

Daniel 7:9-10, 13-14

As I watched,

thrones were set in place,

and an Ancient One took his throne,

his clothing was white as snow,

and the hair of his head like pure wool;

his throne was fiery flames,

and its wheels were burning fire.

A stream of fire issued

and flowed out from his presence.

A thousand thousands served him,

and ten thousand times ten thousand stood attending him.

The court sat in judgment,

and the books were opened.

As I watched in the night visions,

I saw one like a human being

coming with the clouds of heaven.

And he came to the Ancient One

and was presented before him.

To him was given dominion

and glory and kingship,

that all peoples, nations, and languages

should serve him.

His dominion is an everlasting dominion

that shall not pass away,

and his kingship is one

that shall never be destroyed. 

Psalm 93     Page 722, BCP
Dominus regnavit

1 The LORD is King;
he has put on splendid apparel; *
the LORD has put on his apparel
and girded himself with strength.

2 He has made the whole world so sure *
that it cannot be moved;

3 Ever since the world began, your throne has been established; *
you are from everlasting. \

4 The waters have lifted up, O LORD,
the waters have lifted up their voice; *
the waters have lifted up their pounding waves.

5 Mightier than the sound of many waters,
mightier than the breakers of the sea, *
mightier is the LORD who dwells on high.

6 Your testimonies are very sure, *
and holiness adorns your house, O LORD,
for ever and for evermore.


Revelation 1:4b-8

Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To him who loves us and freed us from our sins by his blood, and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.

Look! He is coming with the clouds;

every eye will see him,

even those who pierced him;

and on his account all the tribes of the earth will wail.

So it is to be. Amen.
"I am the Alpha and the Omega," says the Lord God, who is and who was and who is to come, the Almighty."


John 18:33-37

Pilate entered the headquarters again, summoned Jesus, and asked him, "Are you the King of the Jews?" Jesus answered, "Do you ask this on your own, or did others tell you about me?" Pilate replied, "I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?" Jesus answered, "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here." Pilate asked him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice."

(It's not really so strange, then, that this Sunday - the last before Advent - has been referred to in the Evangelical Church of Sweden as "the Sunday of Doom"!)

There is no set of historic lectionary readings for today, because this is a new feast.  However, according to this page, the historic Lutheran lectionary for today ("the last Sunday") consists of these readings, which are mostly about the Last Things as well:  Isaiah's "New Creation," Thessalonians 5 ("For you yourselves know very well that the day of the Lord will come like a thief in the night."), and the Parable of the Ten Bridesmaids.   (It appears that the old Catholic and Anglican lectionaries did not provide for "the Last Sunday," but merely used the readings for the appropriate Sunday After Trinity.  I must say I like the Lutheran and current "Christ the King Sunday" arrangement better.)

Because truly, this is one of my favorite Sundays of the year.  Here's the opening hymn we had today:



That video is from an Eastertide Service in Wales; we naturally didn't have a cast of thousands or cymbals or a trumpet section this morning. But take a look at these words for an idea of how really great this hymn is:

1 Crown him with many crowns,
the Lamb upon his throne;
Hark! how the heavenly anthem drowns
all music but its own;
awake, my soul, and sing of him
who died for thee,
and hail him as thy matchless King
through all eternity.

2 Crown him the Son of God
before the worlds began,
and ye, who tread where he hath trod,
crown him the Son of man;
who every grief hath known
that wrings the human breast,
and takes and bears them for his own,
that all in him may rest.

3 Crown him the Lord of life,
who triumphed over the grave,
and rose victorious in the strife
for those he came to save;
his glories now we sing,
who died, and rose on high,
who died, eternal life to bring,
and lives that death may die.

4 Crown him of lords the Lord,
who over all doth reign,
who once on earth, the incarnate Word,
for ransomed sinners slain,
now lives in realms of light,
where saints with angels sing
their songs before him day and night,
their God, Redeemer, King.

5 Crown him the Lord of heaven,
enthroned in worlds above;
crown him the King,to whom is given,
the wondrous name of Love.
Crown him with many crowns,
as thrones before him fall,
crown him, ye kings, with many crowns,
for he is King of all.

We had two other great Kingly hymns, today, too - one I'd never heard before.  Will come back later to post on them.

Here's a list of all the chant propers for this day, from ChristusRex.org:

Sollemnitatis
Domini Nostri Iesu Christi
Universorum Regis
Introitus: Apoc. 5, 12 et 1, 6; Ps. 71 Dignus est Agnus (3m34.5s - 3355 kb) score
Graduale: Ps. 71, 8. V. 11 Dominabitur (2m33.3s - 2399 kb) score
Alleluia: Dan. 7, 14 Potestas eius (3m10.7s - 2983 kb) score
Offertorium: Ps. 2, 8 Postula a me (1m20.3s - 1259 kb) score
Communio:
                   (anno A) Mt. 25, 40.34 Amen dico vobis: quod uni (not yet available)
                    Ps. 28, 10b.11b Sedebit Dominus (43.5s - 683 kb) score

 Other Chantblog posts for this day include:

• The Introit for the Solemnity of Christ the King: Dignus Est Agnus ("Worthy is the Lamb")...
• The Gradual for the Feast of Christ the King: Dominabitur A Mari Usque Ad Mare

Here's "Worthy is the Lamb" and "Amen" - the last two movements - from Handel's Messiah:



This is the central figure from Van Eyck's Ghent Altarpiece:

For the Feast of St. Martin of Tours: Ecce Sacerdos Magnus ("Behold the Great Priest")

Today is the Feast of St. Martin of Tours, and this is the beautiful Gradual at the Mass for Feasts of Confessor Bishops:



These are the words for the Gradual:

Ecce sacerdos magnus, qui in diebus suis, placuit Deo;
Non est inventus similis illi, qui conservaret legem excelsi.

Behold the great priest, who in his days, pleased God;
No one has been found to be like him in the keeping of the laws of the Most High.

Here's the chant score:

Ecce Sacerdos Magnus is or can be used several times on these Feast days:  it's a "Responsory for the reception of a Bishop"; it's, as here, the Gradual at the mass; and it's the first Psalm antiphon at 2nd Vespers.   For each of these, a different text is used.

The odd thing, to me, is that the Mass Epistle reading is given as Ecce sacerdos magnus, too, noted as taken from "Ecclesiasticus 44:16-27; 45:3-20."  I've seen this not only at Divinum Officium, but in several other places as well - including the Liber Usualis.    The only problem is that, as far as I can tell, the reading itself takes extreme liberties with the actual verses from Scripture!


Here's Divinum Officium, 11-11-2015, Rubrics 1960 for the Sancta Missa:

Lectio
Léctio libri Sapiéntiæ.
Eccli 44:16-27; 45:3-20
Ecce sacérdos magnus, qui in diébus suis plácuit Deo, et invéntus est iustus: et in témpore iracúndiæ factus est reconciliátio. Non est inventus símilis illi, qui conservávit legem Excélsi. Ideo iureiurándo fecit illum Dóminus créscere in plebem suam. Benedictiónem ómnium géntium dedit illi, et testaméntum suum confirmávit super caput eius. Agnóvit eum in benedictiónibus suis: conservávit illi misericórdiam suam: et invénit grátiam coram óculis Dómini. Magnificávit eum in conspéctu regum: et dedit illi corónam glóriæ. Státuit illi testaméntum ætérnum, et dedit illi sacerdótium magnum: et beatificávit illum in glória. Fungi sacerdótio, et habére laudem in nómine ipsíus, et offérre illi incénsum dignum in odórem suavitátis.
R. Deo gratias.

Lesson
Lesson from the book of Ecclesiasticus
Sir 44:16-27: 45:3-20
Behold, a great priest, who in his days pleased God, and was found just; and in the time of wrath he was made a reconciliation. There was not found the like to him, who kept the law of the Most High. Therefore, by an oath, the Lord made him to increase among his people. He gave him the blessing of all nations, and confirmed His covenant upon his head. He acknowledged him in His blessings; He preserved for him His mercy; and he found grace before the eyes of the Lord. He glorified him in the sight of kings, and gave him a crown of glory. He made an everlasting covenant with him, and gave him a great priesthood; and made him blessed in glory. To execute the office of the priesthood, and to have praise in His name, and to offer Him a worthy incense for an odor of sweetness.
R. Thanks be to God.

And here are those actual verses taken directly from the Douay-Rheims:

[16] Henoch pleased God, and was translated into paradise, that he may give repentance to the nations. [17] Noe was found perfect, just, and in the time of wrath he was made a reconciliation. [18] Therefore was there a remnant left to the earth, when the flood came. [19] The covenants of the world were made with him, that all flesh should no more be destroyed with the flood. [20] Abraham was the great father of a multitude of nations, and there was not found the like to him in glory, who kept the law of the most High, and was in covenant with him.
[21] In his flesh he established the covenant, and in temptation he was found faithful. [22] Therefore by an oath he gave him glory in his posterity, that he should increase as the dust of the earth, [23] And that he would exalt his seed as the stars, and they should inherit from sea to sea, and from the river to the ends of the earth. [24] And he did in like manner with Isaac for the sake of Abraham his father. [25] The Lord gave him the blessing of all nations, and confirmed his covenant upon the head of Jacob.
[26] He acknowledged him in his blessings, and gave him an inheritance, and divided him his portion in twelve tribes. [27] And he preserved for him men of mercy, that found grace in the eyes of all flesh.

[3] He glorified him in the sight of kings, and gave him commandments in the sight of his people, and shewed him his glory. [4] He sanctified him in his faith, and meekness, and chose him out of all flesh. [5] For he heard him, and his voice, and brought him into a cloud.
[6] And he gave him commandments before his face, and a law of life and instruction, that he might teach Jacob his covenant, and Israel his judgments. [7] He exalted Aaron his brother, and like to himself of the tribe of Levi: [8] He made an everlasting covenant with him, and gave him the priesthood of the nation, and made him blessed in glory, [9] And he girded him about with a glorious girdle, and clothed him with a robe of glory, and crowned him with majestic attire. [10] He put upon him a garment to the feet, and breeches, and as ephod, and he compassed him with many little bells of gold all round about,
[11] That as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people. [12] He gave him a holy robe of gold, and blue, and purple, a woven work of a wise man, endued with judgment and truth: [13] Of twisted scarlet the work of an artist, with precious stones cut and set in gold, and graven by the work of a lapidary for a memorial, according to the number of the tribes of Israel. [14] And a crown of gold upon his mitre wherein was engraved Holiness, an ornament of honour: a work of power, and delightful to the eyes for its beauty. [15] Before him there were none so beautiful, even from the beginning.
[16] No stranger was ever clothed with them, but only his children alone, and his grandchildren for ever. [17] His sacrifices were consumed with fire every day. [18] Moses filled his hands and anointed him with holy oil. [19] This was made to him for an everlasting testament, and to his seed as the days of heaven, to execute the office of the priesthood, and to have praise, and to glorify his people in his name. [20] He chose him out of all men living, to offer sacrifice to God, incense, and a good savour, for a memorial to make reconciliation for his people:

Truly strange!  This oddity goes back awhile, too; I found the same thing in the Tridentine Sancta Missa.  I have no explanation at all for this; will post again here if I find one!


Many composers have set Ecce Sacerdos Magnus; here's Bruckner's setting (he's using the text from the Responsory):




The words here are:

Ecce sacerdos magnus, qui in diébus suis plácuit Deo: Ideo jure jurando fecit illum Dóminus crescere in plebem suam.

Benedictiónem ómnium géntium dedit illi, et testaméntum suum confirmávit super caput ejus. Ideo jure jurando fecit illum Dóminus crescere in plebem suam.

Gloria patri et filio et spiritui sancto. . .

Behold a great priest who in his days pleased God: Therefore by an oath the Lord made him to increase among his people.

To him He gave the blessing of all nations, and confirmed His covenant upon his head. Therefore by an oath the Lord made him to increase among his people.

Glory to the Father and to the Son and to the Holy Spirit. . .

You can read at Wikipedia for more about Martin of Tours.  But I'll quote a bit from Full Homely Divinity's "Saints of Advent" page:

St. Martin was born about 316 in Pannonia (modern Hungary). At the age of 10 he became a catechumen and at 15 he joined the army, serving under the emperors Constantius and Julian. The most famous story about Martin tells how on a cold day he met a beggar who asked for alms. Having nothing else to give, Martin drew his sword and cut his cloak in two, giving half to the beggar. Christ appeared to him in a dream the following night, clothed in half a cloak, and said, "Martin, the catechumen, has clothed me with this mantle!" At the age of 18, he was baptized and wished to leave the military, but stayed for two more years at the request of his commander. Following a successful campaign against the Teutons, he went before the emperor who was distributing rewards to his men. Martin, however, declined the bounty and asked instead that he be released from military service. He said, "Up to now, I have served you as a soldier; allow me henceforth to serve Christ. Give the bounty to these others who are going out to battle. I am a soldier of Christ and it is not lawful for me to fight." Julian accused him of cowardice and imprisoned him for a time. When he was released, Martin sought out the saintly Bishop Hilary of Poitiers, under whose direction Martin lived a solitary life for a time, until he was joined by others and founded a Benedictine monastery at Ligugé.

Martin became famous for his holiness of life, his preaching, and for his gifts of healing and spiritual discernment. People often sought him out for help and when the bishop of Tours died, they chose Martin to be their new bishop. He declined the honor and responsibility and hid from the people when they came looking for him. However, a goose revealed his whereabouts with her honking and Martin was unable to resist the will of the Church that he become a bishop. The goose is one of Martin's symbols. It is also a popular food on his feast day. Martinmas is the last day before the traditional 40 day fast before Christmas (St. Martin's Lent). The new wine is usually ready to drink on Martinmas, which is also the traditional day for slaughtering livestock for the winter, so it is a kind of harvest festival and a late fall Mardi Gras all rolled into one.

St. Martin was an exemplary bishop, and much loved by his people. He visited every church in his diocese once a year and founded several more religious communities, including the monastery of Marmoutier near Tours, where he lived with 80 monks. He lived to the great old age of 81 and was so renowned that he came to be known as the "Glory of Gaul." The hymn Iste confessor was composed in honor of St. Martin in the eighth century, and was later appointed to be sung as the Office Hymn on the feasts of confessors. Click here for an English translation by Laurence Housman, set to a metrical tune.

For a modern observance of the feast, this would be a good day to sort through drawers and closets to gather good used clothing that could be donated to a local ministry to the needy, or to a thrift shop. Contributions to a food pantry or soup kitchen would be in order, as well. In many communities in the U.S., churches or other service organizations provide a free Thanksgiving dinner to any and all. Martinmas would be a good day to find out if there is such a meal served in your community and to sign up to help or to contribute money or food to the effort. If you are keeping St. Martin's Day at home, roast goose and a bottle of this year's Nouveau Beaujolais might top the menu, especially if you will be starting the St. Martin's Lent fast the next day.

This comes from the site AllesGerman:

St. Martin’s Day or Martinstag is one of the most popular saint’s days in Germany, particularly celebrated by children and young people.

Martin of Tours was born in the 4th Century and started out as a Roman soldier, later becoming a monk, and because of his exemplary way of life was later appointed Bishop of Tours. Many legends surround his life, the most famous of which tells how he cut his cloak in half to share with a beggar who was dying in the cold.

Taking place on November 11th, the day is particularly popular with children, with many German schools celebrating the life of the Saint through reenactments and plays. Later in the evening children carry candle-lit lanterns (usually homemade) and sing “lantern songs” in celebration of St. Martin’s Day, as they walk around the streets in a procession after darkness falls. The procession often ends with a bonfire after which they may go from door to door singing songs. Much like trick or treating in the USA, the children are given gingerbread men, money and other goodies as a reward for their singing and the beauty of their homemade or purchased lanterns.

One of the most popular St. Martin’s Day children songs is “Ich geh’ mit meiner Laterne” or “I walk with my lantern”:

“Ich geh’ mit meiner Laterne
Und meine Laterne mit mir.
Dort oben leuchten die Sterne,
Hier unten, da leuchten wir.
Mein Licht ist aus,
Wir geh’n nach Haus,
Rabimmel, rabammel, rabum.

English Translation

I walk with my lantern
And my lantern goes with me.
Up above the stars are glowing,
And glowing, too, are we.
My light is out,
We’re going home,
Rabimmel, rabammel, rabum.”

Here is an image, from the same site, of German kids with their lanterns:

Here's a colorful painting called "St. Martin and the Beggar"; Wikipedia says that it's from an "Unknown Master, Hungarian (active around 1490)."  The painting hangs in the Hungarian National Gallery in Budapest.   As in almost every representation of the saint, Martin is cutting his cloak in two, to give half to the beggar, as described above.

The Communio for the Feast of the Transfiguration: Visiónem quam vidístis ("The Vision you have seen")

The Communio for the August 6 Feast of the Transfiguration is the lovely Visiónem quam vidístis:



This beautiful chant is also the Communion song for the second Sunday of Lent; at one time the Transfiguration was celebrated on that day.  The August 6 Feast is relatively recent in the West.

The text comes from Matthew 17:9. a passage that immediately follows the story of the Transfiguration on the Mountain in that Gospel:

Visionem quam vidistis, nemini dixeritis,
donec a mortuis resurgat filius Hominis.

Tell the vision you have seen to no man,
till the Son of man be risen from the dead.

 Here's the chant score:

Transfiguration has been celebrated at different times and dates throughout history, but in the West the August 6 date was fixed in 1456. Here's a bit from the Wikipedia article about the feast:

The Feast of the Transfiguration of Jesus is celebrated by various Christian denominations. The origins of the feast are less than certain and may have derived from the dedication of three basilicas on Mount Tabor.^[1] The feast was present in various forms by the 9th century, and in the Western Church was made a universal feast on August 6th by Pope Callixtus III to commemorate the raising of the Siege of Belgrade (1456).^[2]
 
In the Syriac Orthodox, Indian Orthodox, Revised Julian calendars within Eastern Orthodoxy, Roman Catholic, Old Catholic, and Anglican churches, the Feast of the Transfiguration is observed on 6 August. In those Orthodox churches which continue to follow the Julian Calendar, August 6 falls on August 19 of the Gregorian Calendar. The Transfiguration is considered a major feast, numbered among the twelve Great Feasts in Orthodoxy. In all these churches, if the feast falls on a Sunday, its liturgy is not combined with the Sunday liturgy, but completely replaces it.

 
Here's the section about Transfiguration's significance in the East, from the same page:

In the Eastern Orthodox Church, the Transfiguration falls during the Dormition Fast, but in recognition of the feast the fast is relaxed somewhat and the consumption of fish, wine and oil is allowed on this day.

In the Orthodox view the Transfiguration is not only a feast in honor of Jesus, but a feast of the Holy Trinity, for all three Persons of the Trinity are interpreted as being present at that moment: God the Father spoke from heaven; God the Son was the one being transfigured, and God the Holy Spirit was present in the form of a cloud. In this sense, the transfiguration is also considered the "Small Epiphany" (the "Great Epiphany" being the Baptism of Jesus, when the Holy Trinity appeared in a similar pattern).

The Transfiguration is ranked as one of the Twelve Great Feasts of the Orthodox liturgical calendar, and is celebrated with an All-Night Vigil beginning on the eve of the Feast.

Grapes are traditionally brought to church to be blessed after the Divine Liturgy on the day of the Transfiguration. If grapes are not available in the area, apples or some other fruit may be brought. This begins the "Blessing of First Fruits" for the year.

The Transfiguration is the second of the "Three Feasts of the Saviour in August", the other two being the Procession of the Cross on August 1 and the Icon of Christ Not Made by Hand on August 16. The Transfiguration is preceded by a one-day Forefeast and is followed by an Afterfeast of eight days, ending the day before the Forefeast of the Dormition.

In Eastern Orthodox theology, the Tabor Light is the light revealed on Mount Tabor at the Transfiguration of Jesus, identified with the light seen by Paul on the road to Damascus.

The article also notes that Transfiguration is one of the "Luminous mysteries" of the rosary, chosen as such by Pope John Paul II in 2002.

And from another Transfiguration page:

The theology of the Transfiguration received the attention of the Church Fathers since the very early days. In the 2nd century, Saint Irenaeus was fascinated by the Transfiguration and wrote: "the glory of God is a live human being and a truly human life is the vision of God".^[25]

Origen's theology of the Transfiguration influenced the patristic tradition and became a basis for theological writings by others.^[26] Among other issues, given the instruction to the apostles to keep silent about what they had seen until the Resurrection, Origen commented that the glorified states of the Transfiguration and the Resurrection must be related.^[26]

The Desert Fathers emphasized the light of the ascetic experience, and related it to the light of the Transfiguration – a theme developed further by Evagrius Ponticus in the 4th century.^[26] Around the same time Saint Gregory of Nyssa and later Pseudo-Dionysius the Areopagite were developing a "theology of light" which then influenced Byzantine meditative and mystical traditions such as the Tabor light and theoria.^[26] The iconography of the Transfiguration continued to develop in this time period, and there is a sixth-century symbolic representation in the apse of the Basilica of Sant'Apollinare in Classe and a well known depiction at Saint Catherine's Monastery on Mount Sinai in Egypt.^[27]

Byzantine Fathers often relied on highly visual metaphors in their writings, indicating that they may have been influenced by the established iconography.^[28] The extensive writings of Maximus the Confessor may have been shaped by his contemplations on the katholikon at Saint Catherine's Monastery – not a unique case of a theological idea appearing in icons long before it appears in writings.^[28]

In the 7th century, Saint Maximus the Confessor said that the senses of the apostles were transfigured to enable them to perceive the true glory of Christ.^[29] In the same vein, building on 2 Corinthians 3:18, by the end of the 13th century the concept of "transfiguration of the believer" had stabilized and Saint Gregory Palamas considered "true knowledge of God" to be a transfiguration of man by the Spirit of God.^[30] The spiritual transfiguration of the believer then continued to remain a theme for achieving a closer union with God.^[18][31]

One of the generalizations of Christian belief has been that the Eastern Church emphasizes the Transfiguration while the Western Church focuses on the Crucifixion – however, in practice both branches continue to attach significance to both events, although specific nuances continue to persist.^[32] An example of such a nuance is the saintly signs of the Imitation of Christ. Unlike Catholic saints such as Padre Pio or Francis (who considered stigmata a sign of the imitation of Christ) Eastern Orthodox saints have never reported stigmata, but saints such as Seraphim and Silouan have reported being transfigured by an inward light of grace.

August 6 is also the anniversary of the dropping of the atom bomb on Hiroshima and Nagasaki at the end of World War II - a sad commentary on the human condition, indeed.  (And as noted above, the Feast itself was made universal as a commemoration of a victory in battle.)



Here are all the chants for the day, from ChristusRex.org:

In Transfiguratione Domini

Introitus: Ps. 26, 8.9 et 1 Tibi dixit cor meum (cum Gloria Patri) (2m59.6s - 2808 kb)
Graduale: Ps. 44, 3 et 2 Speciosus forma (4m20.2s - 4068 kb) score
Alleluia: Sap. 7, 26 Candor est lucis æternæ (2m36.223s - 1223 kb) score
Offertorium: Ps. 8, 6.7 Gloria et honore (1m22.047s - 643 kb) score
Communio: Mt. 17, 9 Visionem (2m36.4s - 2446 kb) score

Here are posts about chant propers for this day on Chantblog:

• The Introit for the Feast of the Transfiguration (August 6):  Tibi dixit cor meum quaesivi vultum tuum
• The Gradual for the Feast of the Transfiguration: Speciosus forma
• The Alleluia for the Feast of the Transfiguration:  Candor est lucis æternæ 
• The Communio for the Feast of the Transfiguration:  Visiónem quam vidístis ("The Vision you have seen")
• Office hymns On the Feast of the Transfiguration (August 6)

This icon comes from the Novgorod school, 15th century (see this page).

"Vespers for the Feast of the Ascension: Hymnus: Salutis humanae Sator"

Claudio Monteverdi evidently wrote a setting of the service of Vespers for the Feast of the Ascension; this is the hymn from that service. As you can see, it's written in alternatim style, the chant alternating with the composed polyphony.


CPDL offers these Latin words and this English translation for this "Hymn for 2nd Vespers of the Ascension."   (Sarum, BTW, used a different hymn for Ascension Vespers:  Eterne Rex atissime.)

1. Salutis humanae Sator,
Jesu, voluptas cordium,
Orbis redempti Conditor,
Et casta lux amantium:

2. Que victus es clementia,
Ut nostra ferres crimina?
Mortem subires innocens,
A morte nos ut tolleres?

3. Perrumpis infernum chaos;
Vinctis catenas detrahis;
Victor triumpho nobili
Ad dexteram Patris sedes.

4. Te cogat indulgentia,
Ut damna nostra sarcias
Tuique vultus compotes
Dites beato lumine.

5. Tu dux ad astra, et semita,
Sis meta nostris cordibus,
Sis lacrymarum gaudium,
Sis dulce vitae praemium.


1. Hail, Thou who man's Redeemer art,
Jesu, the joy of every heart;
Great Maker of the world's wide frame,
And purest love's delight and flame:

2. What nameless mercy Thee o'ercame,
To bear out load of sin and shame?
For guiltless, Thou Thy life didst give,
That sinful erring man might live.

3. The realms of woe are forced by Thee,
Its captives from their chains set free;
And Thou, amid Thy ransomed train,
At God's right hand dost victor reign.

4. Let mercy sweet with Thee prevail,
To cure the wounds we now bewail;
Oh, bless us with Thy holy sight,
And fill us with eternal light.

5. Our guide, our way to heavenly rest,
Be Thou the aim of every breast;
Be Thou the soother of our tears,
Our sweet reward above the spheres.

Somebody has uploaded a video for every movement of this piece to YouTube; here, for instance, is "Viri Galilaei," the first Psalm antiphon (which begins with the same musical motif used for the Introit of the same name at the Ascension mass):


Here's the entire playlist, which runs the service in order:




You can follow along with the service in Latin and in English at Divinum Officium; enter 5-14-2015 for the date, and click Vesperae.


Here, from ChristusRex.org, are all the Mass Propers for Ascension, sung by the Sao Paulo Benedictines:

In Ascensione Domini
Dominica Introitus: Act. 1, 11; Ps. 46 Viri Galilæi (2m48.4s - 2635 kb) score here
Alleluia: Ps. 46, 6 Ascendit Deus (1m50.2s - 1725 kb) score here
Alleluia: Ps. 67, 18.19 Dominus in Sina (2m33.9s - 2409 kb) score here
Offertorium: Ps. 46, 6 Ascendit Deus (1m33.8s - 1469 kb MONO due to problems with my recording set) score here
Communio:
(anno A)Mt. 28, 18.19 Data est mihi (1m21.9s - 1283 kb) score here
(anno B)Mc. 16, 17.18 Signa (1m05.5s - 1027 kb)
(anno C)  Ps. 67, 33.34 Psallite Domino (59.0s - 925 kb MONO due to problems with my recording set) score here

You can read other posts about the day's propers on Chantblog as well:

• The Introit for the Feast of the Ascension: Viri Galilaei ("O men of Galilee")
• The 1st Alleluia and Offertory for Ascension:  Ascendit Deus ("God has gone up")
• The 2nd Alleluia for Ascension Day: Dominus in Sina ("The Lord is in Sinai")
• The Communion Song(s) for the Feast of the Ascension 
• The Sarum Ascension Office

And don't forget to read Full Homely Divinity's article on Ascension.

The art used on the videos is not, actually, related to the Ascension;  it's a Resurrection image, from Grunewald's Isenheim Altarpiece.  

Here's an Ascension image, though; it's "a decorated initial 'C'" that "contains the Ascension of Christ," from the Drogo Sacramentary, c. 850:

Blessed Ascension!

The Second Alleluia for the 3rd Sunday in Easter: Oportebat Pati Christum ("It behoved Christ to suffer")

Here's this chant, beautifully sung by the Benedictine Nuns of Notre-Dame de l'Annonciation, Le Barroux:




Here's the full chant score:

Here's a literal-ish translation of this text:

It was necessary for Christ to suffer, and to rise again from the dead, and so to enter into his glory.

This Latin Vulgate/English translation of Luke 24:26 and Luke 24:46 shows how this text is a mashup of two different verses:

24

26

Ought not Christ to have suffered these things and so, to enter into his glory?

nonne haec oportuit pati Christum et ita intrare in gloriam suam

24

46

And he said to them: Thus it is written, and thus it behoved Christ to suffer and to rise again from the dead, the third day:

et dixit eis quoniam sic scriptum est et sic oportebat Christum pati et resurgere a mortuis die tertia

And this section of Luke, which follows on from the Year A reading for this Sunday describing the supper at Emmaus, is in fact read on this day; the action here, though, takes place back in Jerusalem:

Luke 24:36b-48

Jesus himself stood among the disciples and their companions and said to them, "Peace be with you." They were startled and terrified, and thought that they were seeing a ghost. He said to them, "Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have." And when he had said this, he showed them his hands and his feet. While in their joy they were disbelieving and still wondering, he said to them, "Have you anything here to eat?" They gave him a piece of broiled fish, and he took it and ate in their presence.

Then he said to them, "These are my words that I spoke to you while I was still with you-- that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled." Then he opened their minds to understand the scriptures, and he said to them, "Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things."

The collect for today is this one, also read on Wednesday of Easter Week:

O God, whose blessed Son made himself known to his disciples in the breaking of bread: Open the eyes of our faith, that we may behold him in all his redeeming work; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.

Hatchett's Commentary says, about the collect, that:

This is a revised version of the collect for the Monday in Easter Week of the 1928 Book, composed by the Rev. Dr. John W. Suter, St.  It is associated with the story of our Lord's appearance to the disciples at Emmaus after the resurrection , when He made Himself known "in the breaking of bread" (Lk 24:35).  The original form of the result clause read, "The we may behold thee in all thy works."  This collect is also appointed for the third Sunday of Easter.

The chant propers for the Easter season seem to have been shifted around quite a bit from the old, Tridentine, version.  Some of these chants were once used for the "Third Sunday after Easter," which I think means that the numbering system was different then as well.  I'll have to take a closer look at that at some point.

Here are a couple of images from a very interesting old chant book housed, I believe, in the Bamberg State Library in Germany.  This chant begins at the bottom of the first page here and continues at the top of the second:

The book itself is quite unusual!  Here's a side-view image of its binding, followed by - if I'm not mistaken - images of its front and back covers.

It looks to me like the book's covers are made of wood, and those are carved images.

I don't read German very well, so can't really follow what's being said there; I don't know what this book actually is - but I can make some guesses.    This page, at the (French) gregorien.info site, links to it and refers to it as "Bamberg, D-BAa lit. 7, Cantatorium de Seeon," which I think probably refers to "Kloster-Seeon," a one-time Benedictine monastery "in the municipality of Seeon-Seebruck in the rural district of Traunstein in Bavaria, Germany."
And, according to this page, "a ‘cantatorium’ is a book that contains the gradual and alleluia chants that a soloist would perform during the Mass."

More, I cannot tell you at this moment; if I do find out something else, I'll come back and post it, as always.


Here are all the chants for this Sunday's mass, from ChristusRex.org, and sung by the Sao Paolo
Benedictines:

Hebdomada tertia paschæ
Dominica Introitus: Ps. 65, 1.2.3 Iubilate Deo (2m58.9s - 2798 kb) score
Alleluia: Lc. 24, 35 Cognoverunt discipuli (2m40.0s - 2504 kb) score
Alleluia: Lc. 24, 32 Oportebat (3m20.3s - 3132 kb) score
Offertorium: Ps. 145, 2 Lauda, anima mea (1m33.8s - 1468 kb) score
Communio:
(anno A) Lc. 24, 34 Surrexit Dominus (44.8s - 702 kb) score
                   (anno B)Ps. 95, 2 Cantate Domino (1m22.5s - 1292 kb) score
                   (anno C) Io. 21, 15.17 Simon Ioannis (1m23.7s - 1310 kb)

Here are posts for the some of the chants for this day on Chantblog:

• The Introit for the Third Sunday of Easter: Jubilate Deo
• Cognoverunt discipuli: The First Alleluia for the Third Sunday in Easter
• The Second Alleluia for the 3rd Sunday in Easter: Oportebat Pati Christum ("It behoved Christ to suffer")..

The second Alleluia for the Sunday after Easter: Post dies octo ("After eight days")

Post dies octo is the beautiful 2nd (or "Greater") Alleluia for the Sunday after Easter:


Post dies octo, jánuis clausis, stetit Jesus in médio discipulórum suórum from Corpus Christi Watershed on Vimeo.

The text for this "Greater Alleluia" comes from John 20:26:

Allelúja.   Vs. Post dies octo, jánuis clausis, stetit Jesus in médio discipulórum suórum, et dixit: Pax vobis.  Allelúja.

Alleluia.  Vs. And after eight days, all the doors being shut, Jesus stood in the midst of his disciples and said: “Peace be with you.” Alleluia.

William Byrd (among others) set this text, labeled on this video as "Dominica in Albis, in Octava Paschae - Antiphona ad Magnificat" - i.e., the Antiphon upon Magnificat [at Vespers] for Dominica in Albis in the Easter Octave (that is, today, the Sunday after Easter).   Very pretty indeed!  Not sure who the singers are here, though.




(And sure enough, enter 4/12/2015 and click "Vesperae" at Divinum Officium, and you'll see it listed there as the Mag antiphon, both in Byrd's time and in our own.)


The readings for today, in Year B, are quite beautiful ones; the Gospel reading from John is read in all three years:

Acts 4:32-35

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles' feet, and it was distributed to each as any had need.


Psalm 133 Page 787, BCP

Ecce, quam bonum!

1
Oh, how good and pleasant it is, *
when brethren live together in unity!
2
It is like fine oil upon the head *
that runs down upon the beard,
3
Upon the beard of Aaron, *
and runs down upon the collar of his robe.
4
It is like the dew of Hermon *
that falls upon the hills of Zion.
5
For there the LORD has ordained the blessing: *
life for evermore.

1 John 1:1-2:2

We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life-- this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us-- we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. We are writing these things so that our joy may be complete.

This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.

John 20:19-31

When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, "Peace be with you." After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you." When he had said this, he breathed on them and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained."

But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe."

A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, "Peace be with you." Then he said to Thomas, "Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe." Thomas answered him, "My Lord and my God!" Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe."

Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

The Collect for the day is the same one as used on Thursday in Easter week:

Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ's Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Hatchett's Commentary says, about this collect, that:

This collect, new to this Book, is also appointed for use after the seventh lesson in the Great Vigil of Easter and as the collect of the day on the second Sunday of Easter.  It dates to the Gregorian sacramentary (no. 423).  The translation is a revision of that by William Bright in Ancient Collects (pp. 56-57).  In the Gregorian sacramentary and the Sarum missal it is provided for the Friday of Easter Week.  It might be compared with the collect for the third Sunday after Easter in earlier Prayer Books.  The 1549 version reads:

Almighty God, which showest to all men that be in error the light of thy truth, to the intent that they may return into the way of righteousness; Grant unto all them that be admitted into the fellowship of Christ's religion, that they may eschew those things that be contrary to their profession, and follow all such things as be agreeable to the same; through our Lord Jesus Christ.

That collect was the initial collect for one of the April Masses of the Leonine sacramentary (no. 75), and of the Mass for the second Sunday after the paschal octave in the Gelasian sacramentary (no. 546) and the supplement to the Gregorian (no. 1117).

Here's the full list of chant propers for the Second Sunday in Easter, from ChristusRex.org; the modern propers are identical to the historical (Tridentine) ones:

Hebdomada secunda paschæ
Dominica
Introitus: Quasi modo (3m38.5s - 3416 kb) score
Alleluia: In die resurrectionis (2m18.2s - 2162 kb) score
Alleluia: Post dies octo (2m11.9s - 2064 kb) score
Sequentia: Victimæ paschali (1m36.6s - 1510 kb) score
Offertorium: Angelus Domini (2m00.0s - 1876 kb) score
Communio: Mitte manum tuam, et cognosce (45.1s - 708 kb) score
Ite missa est (28.7s - 451 kb) score

Here are Chantblog posts on some of these:

• Dominica in albis (or, Quasi Modo) Sunday:  The Introit
• In die resurrectionis meae, the first Alleluia for the Sunday after Easter
• The second Alleluia for the Sunday after Easter: Post dies octo ("After eight days")
• The Easter Sequence: Victimae Paschali Laudes

The Eastertide Office hymns are here.

Here's Duccio's beautiful "The Incredulity of st.Thomas," from his "Maesta Altarpiece," created in 1308.

This is from the intro to the "Maesta Altarpiece" entry at Wikipedia:

The Maestà, or Maestà of Duccio is an altarpiece composed of many individual paintings commissioned by the city of Siena in 1308 from the artist Duccio di Buoninsegna.^[1] The front panels make up a large enthroned Madonna and Child with saints and angels, and a predella of the Childhood of Christ with prophets. The reverse has the rest of a combined cycle of the Life of the Virgin and the Life of Christ in a total of forty-three small scenes; several panels are now dispersed or lost. The base of the panel has an inscription that reads: "Holy Mother of God, be thou the cause of peace for Siena and life to Duccio because he painted thee thus." ^[2] Though it took a generation for its effect truly to be felt, Duccio's Maestà set Italian painting on a course leading away from the hieratic representations of Byzantine art towards more direct presentations of reality.

I can't get enough of Duccio these days....